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Brownstone Institute

If We Only Knew

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From the Brownstone Institute

BY Julie PonesseJULIE PONESSE

Last September, I released a video in which I explained my moral objection to the COVID-19 vaccine mandate being implemented by my employer, Western University. That video went viral.

Since its release, I have watched the video only a handful of times, and not once at my direction. I find it hard to watch, it being an acute reminder of the unfathomable world in which we now live.

But I have wondered, why did it resonate so much with people? Was it because I had the science right about the mRNA vaccines? Maybe.

Was it because I gave a good ethical argument against the mandates? I think so, but that surely isn’t the whole story.

Or was it something else?

I’ll let you think about that and offer my answer in a little bit.

One thing that video did is it instantly and irrevocably gave me outlier status. It put me on the outside of a system that has no tolerance for questioning or independent thought of any kind.

How many of you, at some point over the last two years, felt like an outlier, a misfit? How many of you felt like a foreigner within a new operating system in which conformity is the social currency, its reward the ability to keep your job, preserve your reputation, and avoid the censure of rebellious thought?

For its devoted followers, the stigma and bother of questioning that system is too costly, too inconvenient. But for you, it’s the price of conformity that is too high, and the need to question and, possibly resist, too hard to ignore.

It’s this social operating system that singled me out, expressed its intolerance for my nonconformist ways and, ultimately, did its best to string me up in the proverbial public square.

Until last September, I lived the quiet life of an academic, removed from the world of politics, podcasts and protests. I published in journals only a few colleagues ever read. I taught ethics, but it was always theoretical and, often, relied on the entertainment value of fantastical thought experiments like:

“What would you do if a trolley was barreling down a track toward five people inexplicably tied to it?”

Teaching ethics, I always felt, honestly, like a bit of a hypocrite, trying to envision what one would do if a crisis arose, or criticizing history’s moral villains. My work mattered, or so I told myself, but only in a big-picture way. There were no acute moral crises, no bioethics emergencies, as a good friend used to tease.

Not until last September, anyway, when all the theory culminated in what felt like the supreme ethical test. Faced with the decision to comply with my university’s COVID-19 vaccine mandate or refuse and lose my job, I chose the latter, for better or worse, and was efficiently terminated “with cause.”

I failed the test spectacularly according to my colleagues, our public health officials, Justin Trudeau, the Toronto Star, the National Post, the CBC, and even the NYU ethics professor who said “I wouldn’t pass her in my class.”

When I spoke at events at the height of the crisis, when almost unfathomably, we couldn’t even legally gather to do what we are doing today, I talked a lot about science and evidence, and why the mandates are unjustified and harmful. But I couldn’t imagine doing that now. And I don’t think that’s why you are here today.

We have all drawn our battle lines on that front and we aren’t seeing much movement across those lines. The pro-narrative position is alive and well. Conversions are uncommon and mass revelations unlikely.

Events are starting to impose vaccine passports once again and masking is returning. A Moderna plant is being built in Quebec…with production to beginin 2024.

And, honestly, I don’t think the situation in which we find ourselves was generated by a miscalculation of the data in the first place but by a crisis of the values and ideas that led to it.

So when I was invited to speak today, I started thinking about where you are these days, I wondered about your stories. What are your experiences of alienation and cancellation? What would you have done differently over the last two years if you could go back? What keeps you on the road less traveled? Are you ready to forgive?

So what I offer today are some thoughts on the themes of regret and endurance, thoughts on how we created the deep culture of silence that now stifles us, and what we can do now to move through it.

First, regret. Regret is, simply, the thought that it would have been better to do otherwise. If you give your friend expired milk that makes her sick, you might think “It would have been better first to check its expiry date.”

If you comply with COVID public health measures that end up causing harm, you might think “I should have questioned the lockdowns before McMaster Children’s Hospital reported a 300% increase in suicide attempts last fall, the vaccine rollout before the mandates came along.”

But the vast majority of us who should have known better, done better, didn’t. Why not?

There is no doubt that the government response to COVID is the largest public health disaster in modern history.

But what is interesting is not that the authorities demanded our compliance, that our sycophantic media was too lazy to demand the right evidence but that wesubmitted so freely, that we were so ready to trade freedom for the assurance of safety that we inverted the demands of civility to the point where we applaud sarcasm and cruelty.

And so the question that keeps me up at night is, how did we get to this place? Why couldn’t we see it coming?

I think part of the answer, the part that is hard to hear, hard to process, is that we did know. Or at least the information that would have allowed us to know, was available, hiding (we might say) in plain sight.

In 2009, Pfizer (the company that claims to “profoundly impact the health of Canadians” — no doubt) received a record-setting $2.3 billion fine for illegally marketing its painkiller Bextra and for paying kickbacks to compliant doctors.

At the time, Associate Attorney General Tom Perrelli said the case was a victory for the public over “those who seek to earn a profit through fraud.” Well, yesterday’s victory is today’s conspiracy theory. And, unfortunately, Pfizer’s misstep is not a moral anomaly in the pharmaceutical industry.

You might be familiar with some of the notable moments of the industry’s history of collusion and regulatory capture: the thalidomide disaster of the 50s and 60s, Anthony Fauci’s mismanagement of the AIDS epidemic, the Opioid epidemic and the SSRI crisis of the 90s, and that just scratches the surface.

The fact that drug companies are not moral saints should never have surprised us.

So we really can’t say “If we only knew” because the evidence was there; the collective ‘we’ did know.

So why didn’t that knowledge get the traction it deserved? Why did our blind adherence to “follow the science” lead us to be more unscientific than at, arguably, any other time in history?

Do you know the parable of the camel?

One cold night in the desert, a man is sleeping in his tent, having tied his camel outside. But as the night grows colder, the camel asks his master if he can put his head in the tent for warmth.

“By all means,” says the man; and the camel stretches his head into the tent.

A little while later, the camel asks if he may also bring his neck and front legs inside. Again, the master agrees.

Finally, the camel, who is half in, half out, says “I’m letting cold air in. May I not come inside?” With pity, the master welcomes him into the warm tent.

But once the camel comes inside, he says: “I think that there is not room for both of us here. It will be best for you to stand outside, as you are the smaller; there will then be room enough for me.

And with that, the man is forced outside of his tent.

How could this happen?

Well, it seems you can get people to do just about anything if you break the unreasonable down into a series of smaller, seemingly reasonable ‘asks.’

It is the humble petition of the camel — just to first put his head inside the tent — that is so modest, so pitiful, that it seems unreasonable, even inhumane, to refuse.

Isn’t this what we’ve seen over the last 2 years? It’s been a master class in how to influence a person’s behaviour one step at a time by encroaching a tiny bit, pausing, then starting from this new place and encroaching again all the while making us feel somehow beholden to those who are coercing us.

We got here because we consented to tiny encroachments that we never should have consented to, not because of the size but the nature of the ask. We got here not because we fail to see the harms we do or because we consider them to be a reasonable sacrifice for the sake of public good (though some surely do).

We got here because of our moral blindness, because we are temporarily unable to see the harms we do. How can little things like collateral damage and “autonomy” and “consent” possibly stack up against the deep, blinding devotion to the idea that we are “doing our part,” saving the human race?

Let’s go back to the camel for a moment.

One way to describe what the camel is doing is to say he is ‘nudging’ his master’s behaviour for his own purposes, in much the same way we have been nudged over the last two years.

I mean that literally. The COVID response of most major world governments was framed by the nudge paradigm, a form of behavioural psychology that uses the active engineering of choice to influence our behaviour in barely discernible ways. Based on the 2008 book Nudge by Richard Thaler and Cass Sunstein, the paradigm operates on 2 very simple ideas:

  1. Someone else, a supposed expert, will make better choices for you than you could make for yourself
  1. It is right for that person to make those choices for you

The real-world actualization of this model in the UK is MINDSPACE, a behavioural insights team (or “nudge unit”) composed largely of academics from the London School of Economics.

Some of the unsurprising insights of MINDSPACE include the fact that we are deeply influenced by the behaviours of those around us and by appeals to ego (i.e. we typically act in ways that make us feel better about ourselves proven, I think, by the virtue-signaling practices of masking and social media vaccine stickers.)

Our equivalent of MINDSPACE is Impact Canada, housed within the Privy Council Office, which not only tracks public behaviour and sentiment but plans ways to shape it in accordance with public health policies. This isn’t a secret. Theresa Tam bragged about it in an article in the Toronto Star last year.

These “nudge units” are composed of neuroscientists, behavioural scientists, geneticists, economists, policy analysts, marketers and graphic designers.

Members of Impact Canada include Dr. Lauryn Conway, whose work focuses on “the application of behavioural science and experimentation to domestic and international policy,” Jessica Leifer, a specialist in self-control and willpower, and Chris Soueidan, a graphic designer responsible for developing Impact Canada’s digital brand.

Slogans and hashtags (like “Do your part,” #COVIDvaccine and #postcovidcondition), images (of nurses donning masks that look like something from the movie Outbreak), and even the soothing Jade green colour on the “Get the facts about COVID-19 vaccines” fact-sheets are all products of Impact Canada’s research and marketing gurus.

Even the steady flow of more subtle images — on billboards and electronic traffic signs — normalizes the relevant behaviour through the subtle suggestion and justification of fear.

With greater than 90% vaccination rates, our nudge unit’s efforts are wildly successful.

But why were we so susceptible to being nudged in the first place? Aren’t we supposed to be the rational, critical thinking descendants of the Enlightenment? Aren’t we supposed to be scientific?

One of the great lessons of the last two years is just how much we are all affected by fear. The world’s nudge units masterfully manipulate our fears according to a precisely calculated cadence. But this is a dicey business.

If we feel helpless, fear appeals will make us defensive but, if we can be made to feel empowered, like there is something we can do to minimize the threat, our behaviours are highly moldable. We need to believe, for example, that the little mask we theatrically don at the entrance to the grocery store will fight a deadly virus, that the injection we take will save the human race (or at least give us the reputation for doing so).

But where did the idea that we should be manipulated in these ways come from?

None of it happened quickly and it didn’t start in 2020. Our moral blindness, our moral panic, is the culmination of a long-term cultural revolution and a devolution of our core institutions. As Antonio Gramsci, founder of the Italian Communist party, proclaimed, to achieve socialism’s triumph in the West, we must “Capture the culture.” And what he envisioned to do so was what Rudi Dutschke described in 1967 as a “long march through the institutions.”

Gramsci’s followers created, as Allan Bloom wrote in The Closing of the American Mind, the powerful cultural left. With the universities as their laboratories, the West’s radical leftists for decades taught students the virtues of relativism and groupthink.

These students graduated, worked their way up their respective professional ladders, molding each of the institutions we have been trained to trust: academia, medicine, media, government, even the judiciary. Molding them with the guiding ideology of the “politics of intent” which assumes that, if your intentions are noble and your compassion boundless, then you are virtuous, even if your actions ultimately lead to disaster on a colossal scale.

There is no accountability in the politics of intent. No apology. No autonomy. No individuality.

This is what’s behind social activism, progressivism, wokeism, neoliberalism, purity politics and the cancel culture that seems to run roughshod over reason in the frenzied rush to protect “acceptable” ideas.

And this is why language came to be the ammunition of the COVID war: because it is the most expedient and effective capture-the-culture tool. Think of everything from “Self-isolate” to “covidiot” to, of course, “Anti-vaxxer,” the linguistic scalpel that carved society up at its joints. Even the fact that “COVID” came to be capitalized (in the US, Canada and Australia, in particular) has an effect on the weight we give it.

These insidious shifts in our language help to entrench a social operating system that has proven its ability to reshape society without limitation, that led to my termination, that upheld the suspension of Dr. Crystal Luchkiw for giving a COVID vaccine exemption to a high-risk patient, that made Tamara Lich and Artur Pawlowski political prisoners, that saw narrative spin at its finest as our Prime Minister testified (under oath) at the Public Order Emergency Commission in Ottawa yesterday, that demands amnesty for the (apparently) innocently ignorant, and that brought us all together today.

If this is the cause of our moral blindness, how do we cure it? How do we ‘wake people’ up to the harms of what we are doing?

As the Belgian psychologist Mattias Desmet says, jarring awake an acolyte of this system is like trying to wake someone up from a hypnotic state. If you try to do so by giving arguments about the effects of pandemic measures on children starving in India, for example, it will be futile because you are relying on ideas to which they give no psychological weight. Like the hypnotized person who feels nothing when a surgeon makes a cut, evidence that runs counter to the narrative is outside their focus of attention.

I have, personally, yet to hear of a case of someone being convinced of the absurdity of the COVID narrative on the basis of reason or evidence alone. I worked for months with the Canadian Covid Care Alliance to provide evidence-based information about COVID but I didn’t see any real traction until I made a video in which I cried.

Why did you cry when you watched that video? Why do tears well up when we meet at the gas station or while walking the dogs?

The answer, I think, is that none of this is about evidence and reason. “Effective versus ineffective” was never the point. It’s about feelings, on both sides. Feelings that justify our purity obsession, feelings (for many of you here today, I suspect) that “something is rotten in the state of Denmark,” as Hamlet’s Marcellus quipped, and that we don’t matter.

Do facts matter? Of course they do. But facts, alone, will never answer the questions we really care about. Let me say that again. FACTS, ALONE, WILL NEVER ANSWER THE QUESTIONS WE REALLY CARE ABOUT.

The real COVID war is not a battle over what is true, what counts as information, what it means to #followthescience; it’s a battle over what our lives mean and, ultimately, whether we matter. It’s a battle over the stories we tell.

Do we keep telling the seductive story of statism (which is what happens when we ask the state to assume authority over all spheres of our lives)? Do we outsource our thinking and our decision-making to the state that says:

  • Don’t worry about providing for your family, we offer welfare;
  • Don’t worry about taking care of each other when sick, we’ll give you free health care;
  • Don’t worry about caring for your aging parents, there’s long-term care for that;
  • And now insurance and overdraft and lines of credit, and even perfect student loan forgiveness?

Do we tell the story that our individual lives don’t matter, that we are expendable for the sake of the greater good, that technology will purify us, that if only we elect the right leaders, all our problems will be solved?

Or do we tell a better story? A story according to which our leaders are just a reflection of ourselves, that making ourselves wiser and stronger and more virtuous will always be better than relying on the state to make us healthy, safe and good, a story according to which we keep reaching for what we all deeply crave: meaning, mattering, and connecting with the humanity in others. This, I think, is a much more compelling story and the one we need to tell as we continue to fight.

So, where do we go from here?

Much has been written about the moral qualities of today’s outliers. In an eloquent letter to the unvaccinated narrated by Del Bigtree: “If Covid were a battlefield, it would still be warm with the bodies of the unvaccinated.”

Very true, but lying there alongside them would be anyone who refuses to outsource their thinking, who refuses to wallow in the comfort of willful ignorance, and who keeps trudging along through the darkness without a lantern to light the way.

Moral endurance is a problem these days. Empathy is low, and not just on the pro-narrative side. I don’t know about you but the feeling I can’t quite ignore or reconcile these days, something I am not proud of as an ethicist or a human being, is a palpable feeling of being numb. Numb to the repetition of history’s atrocities, numb to the laziness of the compliant who helped to create the world in which we now live, numb to inauthentic pleas for amnesty.

Those who have been speaking out are growing tired and we don’t even know what round of the fight we are in. With the injury of time, even the most devout can fall away, and what once seemed a noble, unrelinquishable goal can start to lose its force in the haze of shifting crises. And it will be a long time before the choir of humanity sings our praises, if it ever does.

But those who can persist are the ones, I believe, who will one day lead us out of this moral catastrophe, those who can remind us that more rules, restrictions, and signals of our apparent virtue are just a veil over our moral emptiness.

You might wonder, what if I’m ignored? What if I’m not brave? What if I fail?

The truth is, we all fail… every day. It’s unavoidable. But I think the greatest human failure is to pretend that we are gods, saints, or perfect heroes, that we can be made pure and invincible.

We all want to be the hero in our own story, of course — to slay the villains around us. But it’s turning out that the real villains are living inside us and growing stronger every day.

The true COVID war won’t be fought across the aisles of our parliaments, in our newspapers or even in the boardrooms of Big Pharma.

It will be fought between estranged sisters, between friends uninvited from Christmas dinner, between distanced spouses trying to see something vaguely familiar in the person sitting across from them. It will be fought as we struggle to protect our children and give our parents dignity in their last days. It will be fought in our souls.

Is COVID amnesty possible? Of course it is… if we hold onto our willful blindness, if we whitewash our mistakes. It is possible if I forget that within the last year, my prime minister called me a racist, that police came to my door, that I stayed home while friends sanctimoniously went to restaurants without me, that I lost rights that only the truly unreflective enjoyed, and that I am trying to teach my 2 year-old how to play and imagine and hope while the world crumbles around her.

But to “forgive and forget” will only solidify our brokenness. We need to look our mistakes in the face. We need to say our sorries. And we need to mean it.

We are going to be in this war a while longer and there will likely be more casualties than we can fathom in this moment. As Pulitzer Prize-winning poet Mark Strand wrote, “…. if only we knew how long the ruins would last we would never complain.”

In the meantime, we tell our stories. We tell our stories because this is what we’ve done for thousands of years to make sense of our fears, to communicate with people from other tribes, to give our ancestors some degree of immortality and to teach our children. We tell our stories because we believe a cry in the dark will eventually be heard. These stories are what set a crisis in context. And sometimes a crisis can be productive.

In 1944, Jean Paul Sartre wrote an article for the Atlantic about those who fought against the occupation of France. Sartre begins the article with an apparent contraction:

“Never were we freer,” he wrote, “than under the German occupation. We had lost all our rights, and first of all our right to speak. They insulted us to our faces….The deported us en masse…. And because of all this we were free.”

Free? Really?!

For Sartre, it isn’t our circumstances that control us; it is how we interpret them. Sartre said they were unified because they all experienced the same fears, the same loneliness, the same uncertainty about the future.

And it was the courage of those who resisted suffering amidst all of this that led them out of it.

Leading us out of this will be up to those who, for some reason, choose resilience over helplessness, whose need to question is as natural as breathing, whose voice rings out in the silence, and who can see the humanity in others through the thick fog of shame and hatred.

It will be these outliers — people like you who were brave enough to be here today — that will make us look back on this moment in history and say, “Never were we freer.”

Author

  • Julie Ponesse

    Dr. Julie Ponesse, 2023 Brownstone Fellow, is a professor of ethics who has taught at Ontario’s Huron University College for 20 years. She was placed on leave and banned from accessing her campus due to the vaccine mandate. She presented at the The Faith and Democracy Series on 22, 2021. Dr. Ponesse has now taken on a new role with The Democracy Fund, a registered Canadian charity aimed at advancing civil liberties, where she serves as the pandemic ethics scholar.

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Brownstone Institute

Counting Coup: The Great Comeuppance For The Deep State

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From the Brownstone Institute

By Thomas Buckley 

It is, yet again, fashionable amongst the dwindling tribe of progressives to yell loudly that what is happening now in DC is a coup.

Donald Trump (and his Muskian minions) are running roughshod over the government, destroying norms and constitutional precedents and being very rude about it in the process.

Despite being elected on a platform of doing exactly that only a few months ago, the deep and/or woke state (before woke became a cool and easy way to grift graft billions, the deep state didn’t really care about things like trans whale rights, by the way) and its well-credentialed but poorly educated horde of government job dependent supporters are crying – literally – foul.

Elon Musk is unelected. You have no right. This is not a dictatorship. How dare you change anything that has worked so well for us for decades? At least slow it down. (Note – if you really thought you were being murdered you would yell “Stop!,” not “Slow down,” so maybe even progwokes get it, at least at a subconscious level.)

This is a coup, they yell.

Well, no it’s not. The nation – eyes wide open – elected Trump to do exactly what he is doing right now, whirlwinding through federal agencies to end the generational oligarchical scam.

Note – Joe Biden theoretically was elected to bring normalcy and decency to DC only to see his administration become a corrupt cavalcade of lies. In fact, unlike Trump, Biden did exactly the opposite of what he said (or mumbled or read) during the campaign that he was going to do as president.

If a coup involves false pretense, then look no further than Delaware.

Obviously, all actual coups involve change, but not all change is by definition a coup.

The concepts are not transitive.

And everything that has been done so far is well within the purview of the president – in theory, Joe Biden could have done everything Trump is doing now, if his handlers had let him or if it had ever occurred to him to do so.

What is happening is not a coup – it’s basic reform. It’s trying to sort out the absurdities of government spending and programs and to shut down the most egregious; case in point the USAID.

Vast billions slushed through the agency (one hopes the ludicrously named, cartoonishly-villainous National Endowment for Democracy is next) under the cover of political correctness and/or expediency on its way around the globe, most of which ended up in odd pockets of strongmen and politicians and “civil society” power-base builders who would then turn around and support the agency and its many many QUANGOs and foundations and such.

The money was not about helping actual real people – it was about creating an international network that could be called upon to do the bidding of the American intelligence community and the globalist socialist socialite statists, now one and the same. When you pay people they will pay you back, however they can, from writing op-eds to going on MSNBC to railing against populism – whatever you need at the moment.

That being said, there is one possible interpretation of the idea of a coup that could have more than an element of truth to it – counting coup.

Counting coup was a Plains Indian warrior tradition in that you didn’t necessarily have to kill your opponent in a battle but merely touch them – essentially bonk them on the head – and get away unscathed. That humiliated your opponent and counted – more than counted – as a moral victory (in fact, amongst the Crow – at least – it was one of four tasks that had to be completed in order to become a war chief.)

It was bravery personified.

And it can be said that Trump, Musk, and his hyper-caffeinated hackers are doing that with every move they make – counting coup.

Millions for gender-diverse Serbians?

Bonk on the head.

Paying global media types to twist the truth to benefit the interests of the deep state, including pushing to prolong the war in Ukraine and even possibly support the impeachment of Trump?

Bonk on the head.

Trying to help overthrow foreign governments?

Bonk on the head.

Government DEI programs?

Bonk on the head.

Paying for the BBC, climate change silliness, and Iraqi puppet shows?

Bonk, bonk, bonk on the head.

Not only is this not an actual coup, this is not even revenge or retribution but long and desperately needed reform.

And while counting coup was a way to humiliate an opponent it is not clear if that is the current intent, though one can be sure there is more than a little snickering glee amongst those involved in the process.

What is happening now is the tearing down – from the inside – of the ossified calcified oppressive state that has built up over the last 40 years.

The deep state is finally getting its much-deserved comeuppance and it may be happening just in time.

Bonk.

Author

Thomas Buckley is the former mayor of Lake Elsinore, Cal. a Senior Fellow at the California Policy Center, and a former newspaper reporter.  He is currently the operator of a small communications and planning consultancy and can be reached directly at [email protected]. You can read more of his work at his Substack page.

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Agriculture

How USAID Assisted the Corporate Takeover of Ukrainian Agriculture

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From the Brownstone Institute

By john-klarJohn Klar  

A recent essay titled “The Real Purpose of Net Zero” by Jefferey Jaxon posited that Europe’s current war against farmers in the name of preventing climate change is ultimately designed to inflict famine. Jaxon is not speculating on globalist motives; he is warning humanity of a rapidly unfolding reality that is observable in the perverse lies against cows, denigration of European farmers as enemies of the Earth, and calls by the WHO, WEF, and UN for a plant-based diet dependent entirely on GMOs, synthetic fertilizers, and agrichemicals.

Revelations about the evil doings of the Orwellian-monikered “United States Agency of International Development” (USAID) reveal a roadmap to totalitarian control unwittingly funded by America’s taxpaying proles. USAID’s clandestine machinations have long focused on controlling local and global food supplies as “soft colonization” by multinational chemical, agricultural, and financial corporations. European farmers revolting against climate, wildlife, and animal rights policies are harbingers of this tightening globalist noose.

The roots of the current globalist plan to “save humanity from climate change” link directly to the infamous Kissinger Report, which called to control world food supplies and agriculture as part of a globalist collaboration between nation-states and NGOs to advance US national security interests and “save the world” from human overpopulation using “fertility reduction technologies.” Kissinger’s 1974 Report was created by USAID, the CIA, and various federal agencies, including the USDA.

Fast forward to 2003, the Iraq War justified using fear-mongering propaganda about weapons of mass destruction and neo-conservative malarky about rescuing the Iraqi people. The US-led occupation of Iraq became a rapacious profiteering smorgasbord for colonizing corporations husbanded by USAID. Iraq is heir to the birthplace of human civilization, made possible by early Mesopotamian agriculture: many of the grains, fruits, and vegetables that now feed the world were developed there. Iraq’s farmers saved back 97% of their seed stocks from their own harvests before the US invasion. Under Paul Bremer, Rule 81 (never fully implemented) sought to institute GMO cropping and patented seed varieties, as Cargill, Monsanto, and other corporations descended upon the war-ravaged nation using American tax dollars and USAID.

That playbook was more quietly implemented during the Ukraine War, once again orchestrated by USAID. Before the Russian invasion on February 24, 2022, Ukraine was the breadbasket of Europe, prohibiting GMO technologies and restricting land ownership to Ukrainians. Within months of US intervention, USAID assisted in the dismantling of these protections in the name of “land reforms,” free markets, financial support, improved agricultural efficiency, and rescuing the Ukrainian people. In just two years, over half of Ukraine’s farmland became the property of foreign investors. GMO seeds and drone technology were “donated” by Bayer Corporation, and companies such as GMO seed-seller Syngenta and German chemical manufacturer BASF became the dominant agricultural “stakeholders” in war-torn Ukraine. Russia may withdraw, but Ukraine’s foreign debts, soil degradation, and soft colonization will remain.

The UN, WTO, WHO, and WEF all conspire to peddle a false narrative that cows and peasant farmers are destroying the planet, and that chemical-dependent GMO monocropping, synthetic fertilizers, and patented fake meats and bug burgers must be implemented post haste (by force if necessary) to rescue humanity. The argument that pesticides and synthetic fertilizers (manufactured from natural gas, aka methane) are salvific is patently false. They are, however, highly profitable for chemical companies like Bayer, Dow, and BASF.

Jefferey Jaxon is exactly correct. The Netherlands committed to robust agricultural development following a Nazi embargo that deliberately inflicted mass famine following their collaboration with Allied Forces in Operation Market Garden. France boasts the highest cow population in all of Europe. Ireland’s culture is tightly linked to farming as part of its trauma during the (British-assisted) Irish Potato Famine. The corporate/NGO cabal now uprooting and targeting farmers in these nations and across the EU in the name of staving off climate change and preserving wildlife is a direct outcropping of Kissinger’s grand dystopian scheme launched through USAID in 1974.

Americans watch European farmer protests from afar, largely oblivious that most all of US agriculture was absorbed by the Big Ag Borg generations ago. Currency control linked to a (political, environmental, and economic) social credit scorecard promises the fruition of Kissinger’s demonic plan: “Control the food, control the people.”

Modern humans suffer a double hubris that blinds them to the contemplation of the truth of Jaxon’s hypothesis: a cultish trust in technology, coupled with an irrational faith in their self-perceived moral superiority to past civilizations (Wendell Berry calls this “historical pride”). Yet, as long as mankind has had the capacity to harm another for personal gain, humans have devised ways to control food for power or profit. Siege warfare generally depended on starving defenders of castle walls into submission.

Even if globalist food control proposals are well-intentioned, a monolithic, monocultured, industrial-dependent worldwide food system is a lurking humanitarian disaster. Berry observed:

In a highly centralized and industrialized food-supply system there can be no small disaster. Whether it be a production “error” or a corn blight, the disaster is not foreseen until it exists; it is not recognized until it is widespread.

The current push to dominate global food production using industrial systems is the cornerstone of complete globalist dominion over all of humanity. The “Mark of the Beast” without which no American will buy or sell goods – including guns, bullets, or factory-grown hamburgers and cricket patties – is mere steps away. Mr. Jaxon is correct that these leaders “know these basic historical and current facts,” and that “[f]armers are becoming endangered because of government [climate] policy … and it’s being allowed to happen.” USAID has been actively seeding and watering this dystopia for decades.

Klaus Schwab and Bill Gates are as fully cognizant of this fundamental truth as Henry Kissinger was in 1974. USAID has aided all three. Having lost almost all of their small farms over the last century, Americans are well ahead of Europeans in their near-complete dependence on industrial food.

That’s the plan.

Author

  • john-klar

    John Klar is an attorney, farmer, food rights activist, and author from Vermont. John is a staff writer for Liberty Nation News and Door to Freedom. His substack is Small Farm Republic.

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